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Dark Posthumanism I: summer's ice

12/21/2017

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by David Roden
Picture
I’m ending an all too brief sojourn in Western Crete, just as Greece seems set to become Europe’s new experiment in post-democratic capitalism – its very own Interzone. Many, if not most, economists claim that the conditions cannot be met and that attempting to do so will shred Greece’s economic, social, educational and cultural life as much as the initial round of austerity.
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Nonetheless, a bubble of ease is maintained here for those with euros. We who bask in the light and heat of the Aegean summer can condemn the deprivations heaped upon the Greek state and its citizens without having to experience them.

However factitious, this moment has allowed me to pause and think about some generous philosophical discussion of Posthuman Life on a number of excellent websites. These have forced me to think harder about the basic assumptions in of the book. So here begins a series of reflective responses to my commentators under the rubric of “Dark Posthumanism” – though, as shall become clear, my use of the d-word is seriously tendentious.
I should begin by citing Debbie Goldgaber’s excellent post on Speculative Posthumanism and dark phenomenology. This catalyzed an exchange between deflationary naturalists like Scott Bakker and those like Jon Cogburn or Goldgaber, who favour a deconstructive or “weird realist” construal of dark phenomena. This debate resurfaced during a lively discussion at the New Centre for Research and Practice‘s Posthuman Life 1 seminar, in which Debbie also participated. Its trenchancy was a surprise, although a welcome and productive one, which I’ll try to address in this post.
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Meanwhile, the Philosophical Percolations Summer Reading group on PHL rolls on to Chapter 2 and 3 and the Ultima Thule of Unbounded Posthumanism! I should also bow to John Danaher’s fine clarificatory effort over at Philosophical Disquisitions. He has not yet addressed the role of dark phenomenology, but it will be interesting to see what  he makes of it.

Scott’s interview with me over at Figure/Bound communications recapitulates similar tensions while holding me to account for the ethical commitments of the book. I think there’s a connection between the epistemological issues arising from the dark phenomenology hypothesis and the ethics and politics of becoming posthuman. These are taken up in B P Morton’s terrific piece on trans/posthumanism and transgender (also at philpercs) which I to return to in the sequel to this post.

So what’s the deal with Dark Phenomena?
On a first (and extremely shaky) approximation, there is a tension between a thin epistemological interpretation of Dark Phenomena – experiences that furnish no tacit yardstick for their description – and a weird reading that I hesitate to term “ontological”, since its presuppositions seem more difficult to articulate than the naturalist side.
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On the epistemological reading, the dark side is a placeholder for structures of experience that phenomenology cannot elucidate without the help of science – in particular, psychology, neuroscience or cognitive science. Dark phenomena reveal the point at which the putative domain of phenomenology eludes the scrutiny of philosophical method. It does not imply any obscurity in principle, since what may elude phenomenology may be explicated in other terms.

On the weird (horror?) reading, the dark side must be understood via its disintegration or truncation of the subject: experiences of horror, alienation, humour or compulsion such as the spectral thing that, for Levinas, depersonalises the consciousness of the insomniac. As Cogburn points out, these incursions and eruptions in experience can be related to the late Idealist view that our experience of embodiment provides privileged insight into a pre-subjective Nature (Schelling) or a noumenal body that eludes representation. I think Eugene Thacker’s discussion of Schopenhauer in his book Starry Speculative Corpse captures the latter idea particularly well:
The Will is, in Schopenhauer’s hands, that which is common to subject and object, but not reducible to either. This will is never present in itself, either as subjective experience or as objective knowledge; it necessarily remains a negative manifestation. Indeed, Schopenhauer will press this further, suggesting that “the whole body is nothing but objectified will, i.e. will that has become representation” (122-3)
So darkness on the naturalist reading is a local problem for phenomenological method, whereas on the weird reading it is an obscure disclosure (“negative manifestation”) of something (some thing) that resists any form of representation or theory. It must also be contentless if it is to do the work of undercutting the claims of transcendental conceptions of the subject, whether phenomenological, existential or pragmatist.

So far this seems as if it might be almost consonant with Bakker’s take on dark phenomenology. As he writes in his commentary on Goldgaber, phenomenology qua method:
​
assumes we have a reflectively accessible experiential plenum to begin with, that we actually possess a ‘phenomenology’ worth the name. The problem, in other words, is that we have no way of knowing just how impoverished our ‘phenomenology’ is in the first place.

If phenomenology is dark then phenomenological method is at best incomplete and at worst benighted. For example, experienced temporality is as transcendent and inaccessible to us as the structure of matter. Phenomenology can never be more than a descriptive science of nature according to this account and should not aspire to a priori status since there is no good reason to think that its descriptions are authoritative. There are good empirical reasons for thinking that we take our judgements about the contents of our minds or experiences to be based on an unmediated givenness only because we are not mindful of the heavy lifting required to produce them. If phenomenology is dark we are, as Bakker implies, in the dark about the dark.

The weird reading might now seem a little shady. Even the metaphor of darkness is misleading if it implies a phenomenology of the “gaps in presence”. This would be feasible only if we already knew the structure of the plenum and (or so the argument goes) there is no good reason to think that we do.
This seems to warrant a cautious analogy between the thesis that there is a dark side to phenomenology and Derridean deconstruction, which, though drawing on the language of phenomenology, cuts it free of any secure domain by generalizing subjective temporality well beyond anything conceivable as a subject, to the iterable mark, to generalized writing etc. (PHL: 94).
​
Goldgaber imputes to me the claim that this structure, at least, is generalizable beyond the human:
were it possible to show that there are dark elements in our own phenomenology, experienceable but not amenable to description or interpretation, we would have grounds, Roden thinks, for understanding human subjectivity in terms of both its unity and radical difference or rupture from world–as dependent on structures that are shared by nonhumans.
I’m not sure that I go this far. I suspect a purer Derridean like Martin Haggelund might. But, like Bakker, I don’t see any reason to see why such claims are on securer ground. Their virtue is salutary rather than informative; exposing the indeterminacy of claims about structure of worldly agency and time.
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On the other hand, once we take dark phenomenology (or Bakker’s blind brain theory) as serious epistemological proposals we seem confronted with a darkness without negation, not one contrary to the light side (which, by hypothesis, is already striated with it). And here one is almost tempted to say that harder-than-hard naturalism bites the tail of mysticism. In Speculative Corpse, Thacker distinguishes a metaphysical correlation (between thought and object) presupposed by philosophy from a mystical correlation that can only verify itself by breaking against an impersonal “divine” darkness (84-5) that can never be recuperated by thought. A similar failure of correlation seems to obtain here. Even the tools (concepts like plenum) with which we are attempting to think the absence of a proper topic for phenomenology have to fail us. A thought that reiterates its failure in this way obeys the logic of the mystical as Thacker describes it.

So while we may not have any knowledge of what we could share with unboundedly weird posthumans, or nonhumans of other stripes, we led into a defile that is boundless on either reading. Perhaps the deflationary reading is as weird as it gets. Perhaps as Bakker puts in Neuropath, we are all already “vast and terrible with complexity” . As the tagline to the novel states: you do not know what you are. You do not know what it is that does not know this. We do not know where the darkness ends, how far it extends. And perhaps it is this pervasive boundlessness that can provide a tentative opening beyond the human, freeing us, as Morton might say, to explore the near inhuman, the trans of  alterable bodies and desires.

Or maybe this is too quick! It’s easy to make imaginary progress in a frictionless milieu. I’ll return to Morton in Dark Posthumanism II.
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    Steven Craig Hickman - The Neoliberal Vision: The Great Escape Artist
    Steven Craig Hickman - The Next Stage
    Steven Craig Hickman - Why Am I Writing Country Noir?
    Steven Craig Hickman - Bataille’s Gift: Wealth, Toxicity, and Apocalypse
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari On the Empire of Capital: The Dog that wants to Die
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari: The Subterranean Forces of Social Production
    Steven Craig Hickman - The Betrayal of Leaders: Reading the Interviews with Deleuze and Guattari
    Steven Craig Hickman - J.G. Ballard: Sleeplessness and Chronotopia
    Steven Craig Hickman - J.G. Ballard: The Carnival of Time
    Steven Craig Hickman - J.G. Ballard: The Fragile World
    Steven Craig Hickman - J.G. Ballard: The Calculus of Desire and Hope
    Steven Craig Hickman - Ballard’s World: Reactivation not Reaction
    Steven Craig Hickman - The Necrophilic Vision of J.G. Ballard
    Steven Craig Hickman - Crash Culture: Panic Shock, Semantic Apocalypse, and our Posthuman Future
    Steven Craig Hickman - J.G. Ballard: The Journey to Nowhere
    Steven Craig Hickman - J.G. Ballard: Chrontopia and Post-Consumerist Society
    Steven Craig Hickman - J.G. Ballard: Chronopolis – Time Cities and the Lost Future
    Steven Craig Hickman - Neurototalitarianism: Control in the Age of Stupidity
    Steven Craig Hickman - Thomas Ligotti: The Abyss of Radiance
    Steven Craig Hickman - Thomas Ligotti: The Red Tower
    Steven Craig Hickman - Thomas Ligotti: Dark Phenomenology and Abstract Horror
    Steven Craig Hickman - Thomas Ligotti: The Frolic and the Wyrd (Weird)
    Steven Craig Hickman - Thomas Ligotti, Miami: The Collapse of the Real
    Steven Craig Hickman - Thomas Ligotti: Vastarien’s Dream Quest
    Steven Craig Hickman - The Epoch of Care: Transindividuation and Technical Individuals
    Steven Craig Hickman - Rethinking Conceptual Universes
    Steven Craig Hickman - Bataille’s Revenge
    Steven Craig Hickman - The Excess of Matter: Bataille, Immanence, and Death
    Steven Craig Hickman - Hyperstition: Metafiction and the Landian Cosmos
    Steven Craig Hickman - Babalon Rising: Amy Ireland, Artificial Intelligence, and Occulture
    Steven Craig Hickman - R. Scott Bakker: Reviews of Yuval Noah Harari’s Homo Deus
    Steven Craig Hickman - R. Scott Bakker: Medial Neglect and Black Boxes
    Steven Craig Hickman - Let Death Come Quickly
    Steven Craig Hickman - Hyperstition Notes: On Amy Ireland
    Steven Craig Hickman - Amy Ireland: Gyres, Diagrams, and Anastrophic Modernism
    Steven Craig Hickman - Accelerationism: Time, Technicity, and Superintelligence
    Steven Craig Hickman - Death & Capitalism: The Sublime War Machine
    Steven Craig Hickman - Deleuze & Guattari: Accelerationism – Diagnosis and Cure?
    Steven Craig Hickman - BwO – Deleuze and Guattari: The Impossible Thing We Are Becoming
    Steven Craig Hickman - Deleuze & Guattari: Culture of Death / Culture of Capital
    Steven Craig Hickman - Deleuze & Guattari & Braidotti: On Nomadic vs. Classical Image of Thought
    Steven Craig Hickman - Vita Activa: Deleuze against the Contemplative Life?
    Steven Craig Hickman - Deleuze’s Anti-Platonism
    Steven Craig Hickman - Deleuze: Transcendental Empiricist? – Fidelity and Betrayal
    Steven Craig Hickman - Poetic Thought for the Day : A Poetics of Sense & Concepts
    Steven Craig Hickman - Wild Empiricism: Deleuze and the Hermetic Turn
    Steven Craig Hickman - A Short History of the City and the Cathedral
    Steven Craig Hickman - Future Society: The Cathedral of Managed Society
    Steven Craig Hickman - Nick Land and Teleoplexy – The Schizoanalysis of Acceleration
    Steven Craig Hickman - Felix Guattari: The Schizo, the New Earth, and Subjectivation
    Steven Craig Hickman - The Gnostic Vision in the Sciences
    Steven Craig Hickman - François Laruelle: Future Struggle, Gnosis, and the last-Humaneity
    Steven Craig hickman - Smart Cities and Dark Neoliberalism
    Steven Craig Hickman - The Governance of the World
    Steven Craig Hickman - ON Dark Realism - Part One
    Steven Craig Hickman - ON Dark Realism: Part Two
    Steven Craig Hickman ​- ON Dark Realism: Part Three
    Steven Craig Hickman - In the time of capital
    Steven Craig Hickman - Niklas Luhmann: Mass-Media, Communications, and Paranoia
    Steven Craig Hickman - Deleuze/Guattari: ‘Stop the World!’
    Steven Craig Hickman - The Schizorevolutionary Project : Escaping to the Future of New Earth
    Steven Craig Hickman - Deleuze/Guattari: The Four Schizoanalytical Thesis
    Steven Craig Hickman - The Dark Side of Time
    Steven Craig Hickman - Digital Dionysus: R. Scott Bakker
    Steven Craig Hickman - Hyperstition: Technorevisionism – Influencing, Modifying and Updating Reality
    Steven Craig Hickman - Paul Virilio: The Anti-City
    Steven Craig Hickman - Maurizio Lazzarato: Homage to Felix Guattari
    Steven Craig Hickman - Phantom Monsters: Nationalism, Paranoia, and Political Control
    Steven Craig Hickman - Memory, Technicity, and the Post-Human
    Steven Shaviro - Accelerationism Without Accelerationism
    Steven Craig Hickman - Posthuman Accelerationism
    Steven Craig Hickman - The Age of Speed: Accelerationism, Politics, and the Future Present
    Steven Craig Hickman - Weird Tales: Essays and Other Assays
    Thomas Nail on Deleuze and Badiou - Revolution and the Return of Metaphysics
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 1)
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 2)
    Terence Blake - SYSTEM AND CLARITY IN DELEUZE’S OPUS
    Terence Blake - UNCONSCIOUS JUNGIANS
    Terence Blake - BADIOU’S HORSESHOE: substance vs sparks
    Terence Blake - ZIZEK, DELEUZE, JUNG: the analogical self versus the digital ego
    Terence Blake - THERE IS MADNESS IN THIS METHOD
    Terence Blake - IS OLD AGE A CONCEPT?: Notes on Deleuze and Guattari’s “What is Philosophy?” (1)
    Terence Blake - CONCEPTS OUT OF THE SHADOWS: Notes on Deleuze and Guattari’s “What is Philosophy?” (2)
    Terence Blake - TRANSVALUE DELEUZE: an ongoing project
    Terence Blake - DELEUZE: philosopher of difference or philosopher of multiplicity
    Terence Blake - CONVERSATION WITH DELEUZE: pluralist epistemology and life
    Terence Blake - LARUELLE AND DELEUZE: from difference to multiplicity
    Terence Blake - LARUELLE’S “QUANTUM”: nostalgic obscurity and the manipulation of stereotypes
    Terence Blake - LARUELLE AND WAVE ABSOLUTISM: against quantum integrism
    Terence Blake - LARUELLE’S BLINDSPOTS: Deleuze on style, heuristics, and the topography of thought
    Terence Blake - LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated
    terence blake - DELEUZE’S REPLY (1973) TO LARUELLE’S CRITIQUE (1995)
    Terence Blake - FROM NON-STANDARD TO SUB-STANDARD: Laruelle’s syntax of scientism
    Terence Blake - STIEGLER, “IDEOLOGY”, AND POST-STRUCTURALISM
    Terence Blake - Deleuze, Klossowski, and Hillman on psychic multiplicity
    Terence Blake - DELEUZE, BADIOU, LARUELLE, CIORAN: a plea for polychromatic vision
    Terence Blake - Do we need to escape from metaphysics?
    Terence Blake - DELEUZE’S PLURALIST AUTO-CRITIQUE
    Terence Blake - DELEUZE’S AGON: schizophrenising Lacan
    Terence Blake - GUATTARI “LINES OF FLIGHT” (1): the hypothesis of modes of semiotisation
    Terence Blake - GUATTARI’S LINES OF FLIGHT (2): transversal vs transferential approaches to the reading contract
    Terence Blake - Felix Guattari and Bernard Stiegler: Towards a Post-Darwinian Synthesis
    Terence Blake - EXPLAINING A SENTENCE BY GUATTARI
    Terence Blake - CLEARING DELEUZE: Alexander Galloway and the New Clarity
    Terence Blake - DELEUZE: HOW CAN YOU STAND THOSE SCHIZOS?
    Terence Blake - No Cuts!: Deleuze and Hillman on Alterity
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (1): against Zizek
    Terence Blake - PRINCIPLES OF NON-PHILOSOPHY: creative tension or self-paralysing conflict
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (2): against Laruelle
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (3): against Badiou
    Terence Blake - DELEUZE WITHOUT LACAN: on being wary of the “middle” Deleuze
    Terence Blake - ON THE INCIPIT TO DELEUZE AND GUATTARI’S “WHAT IS PHILOSOPHY?”
    Tithi Bhattacharya / Gareth Dale - COVID CAPITALISM. GENERAL TENDENCIES, POSSIBLE “LEAPS”
    The German Ideology - Karl Marx and Friedrich Engels (excerpts)
    Reza Negarestani - Mene, Mene, Tekel, Upharsin (Reading Applied Ballardianism)
    Reza Negarestani - What Is Philosophy? Part 1: Axioms and Programs
    Reza Negarestani - What Is Philosophy? Part 2: Programs and Realizabilities
    H. P. Lovecraft - The Call of Cthulhu: Chapter 1: The Horror in Clay
    H. P. Lovecraft- The Call of Cthulhu: Chapter 2: The Tale of Inspector Legrasse
    H. P. Lovecraft - The Call of Cthulhu: Chapter 3: The Madness from the Sea
    Henry Bergson - One of the most famous and influential French philosophers
    Henri Bergson - Philosophical Intuition (Part 1)
    Henri Bergson - Philosophical Intuition (Part 2)
    Himanshu Damle - The Eclectics on Hyperstition. Collation Archives.
    Himanshu Damle - Killing Fields
    Himanshu Damle - Topology of Dark Networks
    Himanshu Damle - Games and Virtual Environments: Playing in the Dark. Could These be Havens for Criminal Networks?
    Himanshu Damle - OnionBots: Subverting Privacy Infrastructure for Cyber Attacks
    Himanshu Damle - Deanonymyzing ToR
    Himanshu Damle - A Time Traveler in Gödel Spacetime
    Himanshu Damle - Evolutionary Game Theory
    Himanshu Damle - 10 or 11 Dimensions? Phenomenological Conundrum
    Himanshu Damle - Geometry and Localization: An Unholy Alliance?
    Himanshu Damle - Typicality. Cosmological Constant and Boltzmann Brains.
    Himanshu Damle - Production of the Schizoid, End of Capitalism and Laruelle’s Radical Immanence
    Himanshu Damle - Where Hegel Was, There Deconstruction Shall Be:
    Himanshu Damle - Something Out of Almost Nothing. Drunken Risibility.
    ​Himanshu Damle - Hegelian Marxism of Lukács: Philosophy as Systematization of Ideology and Politics as Manipulation of Ideology.
    Himanshu Damle - Orthodoxy of the Neoclassical Synthesis
    Himanshu Damle - Intuition
    Himanshu Damle - Transcendentally Realist Modality
    Himanshu Damle - Dark Matter as an Ode to Ma Kali.
    Himanshu Damle - Knowledge Within and Without: The Upanishadic Tradition (1)
    Himanshu Damle - |, ||, |||, ||||| . The Non-Metaphysics of Unprediction.
    Himanshu damle - Philosophy of Dimensions: M-Theory.
    Himanshu Damle - Quantum Informational Biochemistry
    Himanshu Damle - Accelerated Capital as an Anathema to the Principles of Communicative Action
    Hyperstitional Carriers
    Hyperstition - Sorcerers and Necromancers: sorcery and the line of escape part II
    Hyperstition - Sorcerers and Necromancers: lines of escape or wings of the ground? part IV
    Nick Land - Cathedralism
    Nick Land - An Interview: ‘THE ONLY THING I WOULD IMPOSE IS FRAGMENTATION’
    Nick Land - Teleoplexy (Notes on Acceleration)
    Nick Land - The unconscious is not an aspirational unity but an operative swarm
    Nick Land - The curse of the sun (Part 1)
    Nick Land - The curse of the sun (Part 2)
    Nick Land - The curse of the sun (Part 3)
    Nick Land - Transgression (Part 1)
    Nick Land - Spirit and Teeth
    Nick Land - Occultures (Part 1)
    Nick Land - Occultures (Part 2)
    Nick Land - A Dirty Joke
    N Y X U S - Traffic
    Paul Virilio - Interview : TERROR IS THE REALIZATION OF THE LAW OF MOVEMENT
    Paul Virilio - Interview: ADMINISTRATING FEAR: TOWARDS CIVIL DISSUASION
    Paul Virilio - Interview : Speed-Space
    Paul Virilio - a topographical Amnesia
    Paul Virilio - Public Image
    Paul Virilio - The vision Machine ( Part 1)
    Paul Virilio - The Vision Machine (Part 2)
    Paul Virilio - The Information Bomb: A Conversation
    Peter Zhang - The four ecologies, postevolution and singularity
    Peter Zhang and Eric Jenkins - Deleuze the Media Ecologist? Extensions of and Advances on McLuhan
    vastabrupt - Time War // Briefing for Neolemurian Agents
    XENOBUDDHISM - NONORIENTED ACCELERATIONISM
    Xenosystems - Meta-Neocameralism
    XENOMACHINES - Fiction as Method: Bergson
    youandwhosearmy? - BERGSONIAN SCIENCE-FICTION: DELEUZE, ESHUN, AND THINKING THE REALITY OF TIME

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